οὐ πᾶν δὲ δίκαιον ἀλλὰ τὸ δεσποτικὸν ἢ τὸ οἰκονομικόν. ἐν τούτοις γὰρ τοῖς λόγοις διέστηκε τὸ λόγον ἔχον μέρος τῆς ψυχῆς πρὸς τὸ ἄλογον· εἰς ἃ δὴ βλέπουσι καὶ δοκεῖ εἶναι ἀδικία πρὸς10 αὑτόν, ὅτι [ἐν]1 τούτοις ἔστι πάσχειν τι παρὰ τὰς ἑαυτῶν ὀρέξεις· ὥσπερ οὖν ἄρχοντι καὶ ἀρχομένῳ εἶναι πρὸς ἄλληλα δίκαιόν τι καὶ τούτοις.
10Περὶ μὲν οὖν δικαιοσύνης καὶ τῶν ἄλλων τῶν ἠθικῶν ἀρετῶν διωρίσθω τὸν τρόπον τοῦτον.
it is true, justice in the full sense of the term, but such justice as subsists between master and slave, or between the head of a household and his wife and children. For in the discourses on this questiona a distinction is set up between the rational and irrational parts of the soul; and this is what leads people to suppose that there is such a thing as injustice towards oneself, because these parts of the self may be thwarted in their respective desires, so that there may be a sort of justice between them, such as exists between ruler and subject.
10So much may be said in description of Justice and of the other Moral Virtues.